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Religion, Work Ethics, and Business Attitude: A Case Study on the Meaning of Business Behavior of Madurese Fruits Traders in Malang Muhammad Djakfar L e c tu re r at th e F a c u lty o f E co n o m ics, th e S tate Islam ic U n iv e rsity (U IN ) M a la n g

A bstract Isla m is a so u rc e o f m o tiv a tio n to b u ild w o rk ethics an d d ire c t th e b e h a v io r o f b u sin e ssm e n . M a d u re se p e o p le are re c o g n iz e d as one o f th e w a n d e rin g e th n ics. T h e y are u su a lly g o o d a d h e re n c e o f Islam an d tough tra d e rs. H o w e v e r, th e y are o fte n re g a rd e d as p e o p le w h o do n o t re a lly care o f eth ical v a lu e s. B ased on such c h a ra c te ristic s, th is d isse rta tio n e x a m in e s th e ir business b e h a v io r a c c o rd in g to the e th ic a l n o rm s in M a la n g . T h e re are th re e aspects th a t w ill be e x p lo re d in this d isse rta tio n : (1) th e m e a n in g o f b u sin e ss e th ic s, (2) h o w th e tra d e rs c o n stru c t the e th ic s, an d (3 ) h o w th e tra d e rs im p le m e n t e th ic s in b u sin e ss a c tiv itie s. Q u a lita tiv e ap p ro a c h is u se d to u n d e rsta n d th is p h e n o m e n o n . In -d ep th in te rv ie w , p a rtic ip a to ry o b se rv a tio n , an d d o c u m e n ta tio n w e re e m p lo y e d to ob tain th e data. T h e d a ta w ere an a ly z e d and in te rp re te d by u sin g social c o n stru c t a n aly sis. T h e stu d y sh o w s that pancengan (h o n e st) tra d e rs arg u ed th a t eth ical values sh o u ld be m a in ta in e d and re sp e c te d b u t d o e s n o t need to be involved in the area o f b u sin e ss. For th o se w ho do no t w a n t to be in v o lv ed in pancengan, how ever, e th ic s w as an im p o rta n t re q u ire m e n t in o rd e r to o b ta in th e w ealth b le sse d by G od. T h u s, e th ic s and b u sin ess are in sep a ra b le . T h e m e a n in g o f eth ics w as produced from d ia le c tic a l c o n d itio n s b etw e e n th e ir c u ltu re and Isla m ic re lig io u s values. H ow to im p le m e n t? It can be u n d e rsto o d th a t th e re la tio n sh ip a m o n g tra d e rs w as built b e c a u se o f th e ir feelings o f b ein g to g e th e r, carin g , and less c o m p e titiv e . T his is in d u ced by th e fact that so m e o f th e m w e re re la tiv e s, or c o m in g from the sam e p la c e . T h e tra d e rs w ith pancengan p rin c ip le te n d to be inv o lv ed in m a nipulation. F o r non -pancengan tra d e rs, h o w e v e r, th e y a tte m p t to m in im ize dishonesty. B oth o f th e g ro u p s have p o sitiv e c o n c e rn to w a rd th e ir en v iro n m e n t; th is attitude se e m s to be in flu en ced by re lig io u s v a lu e s and the g o v e rn m e n t reg u latio n . K e y w o rd s : religion, w o rk ethics, business attitude, case study, the m e a n in g o f b u sin e ss ethics, traders, M a d u res e ethnics in M a la n g

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I. Introduction 1.1. B a c k g ro u n d o f Study T h e o lo g ic a lly an d so c io lo g ic a lly , relig io n ca n be c o n sid e re d as an in stru m e n t to u n d e rsta n d th e w o rld (B e lla h , 1991:146). It c a n be said th a t any re lig io n , e sp e c ia lly Islam , has no o b je c tio n a g a in st th is p re m ise . T h is is b ecau se re lig io n p o sse sse s an o m n ip re se n t c h a ra c teristic . T h is is to say th a t re lig io n th rough its sy m b o ls and v a lu e s c o n trib u te s to form the social stru c tu re , c u ltu re , eco n o m y , p o litic s, an d p u b lic p o lic y (E ffe n d i, 2 0 0 1 :7 ). W ith th e se c h a ra c te ristic s, relig io n is e x p e c te d to g iv e g u id a n c e to all a sp e c ts o f hum an life: so c io -c u ltu re , e c o n o m ic s, an d p o litics (E ffe n d i, 200 1 :7 ). M o re o v e r, th e re is an a ffin ity b e tw e e n relig io n as a so u rc e o f g u id a n c e and th e e c o n o m y , in w h ic h th e e c o n o m ic c o n d itio n o f a c o u n try is b e lie v e d to grow q u ic k ly if it is a c c o m p a n ie d w ith g o o d w o rk eth ics. T h e in te rre la tio n sh ip b etw een re lig io n , w o rk e th ic s, a n d ec o n o m y w a s d isc u sse d by M a x W e b e r th ro u g h w h ic h he p ro d u c e d his m o n u m e n ta l w o rk The Protestant Ethics and the Spirit Capitalism. In sp ire d by W e b ste r’s th e o ry , th e re se a rc h e r is in te re ste d in p ro p o sin g the fo llo w in g re se a rc h to p ic: Religion, Work Ethics, and Business Attitude, fo c u sin g o n th e b u sin e ss e th ic s am o n g M a d u re se e th n ic in M alang. M a d u re se is k n o w n as a c o m m u n ity w ith its stro n g M o sle m id en tity , as can be seen fro m th e ir o b e d ie n c e to p e rfo rm Islam ic te a c h in g s w ith an e x p e c ta tio n to a c h ie v e th e b est d e stin y o f life (S y a m su d d in , 20 0 1 :1 ). Isla m ic te a c h in g s hav e been so in te rn a liz e d w ith in th e M ad u re se p e o p le th a t Islam b e c o m e s th e p a ra m e te r o f th e ir so c io -c u ltu ra l life. T h e y w ill n o t hesitate to die fo r th e ir re lig io n , as they b e lie v e th a t th ey w ill die as syuhada and they d e serv e life in h e a v e n afterw ard (U sm a n , 1979:374). M a d u r e s e is often c on sid ere d as ha v in g a neg ative stigm a: co a rse ethnic g ro u p th a t te n d s to fight ( carok ) (W iyata, 2002:89; de Jo n g e , 1989; S ub ah a ria nto dkk., 2004 ). Such stereotype m ig ht be true for a n u m b e r o f M a d u re se , but not to be ge ne raliz ed for others. In fact, there are m any M a d u re se p e o p le w h o are rather na'i've, h um b le, polite, and friendly, not to m ention o th e r g ood and wise characteristics. T h e topic o f this dissertation is again inspired by the im age and reality de sc rib in g that M a d u re se is one o f religious and hard w o rk in g eth n ic gro u p s in Indonesia. M ost o f them are involved in inform al se c to r busin ess. T h e problem is w h y th ey are considered ‘n a u g h ty ’ in d o in g their b usiness activities. Based on this p h e n o m e n o n , the w riter is cu rious to better understand the a ttitud e o f M adu rese fruits traders in M alang.

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I.2 R e se a rc h F o c u s a n d O b je c tiv e s B a se d on th e b a c k g ro u n d m e n tio n e d ab o v e, th is re se a rc h c o n c e n tra te d on th e fo llo w in g fo c u se s. T h e first is, as an e th n ic lab eled w ith h ig h ly w o rk eth ics, ho w d o M a d u re se fru its tra d e rs in te rp re t th e ir b u sin e ss e th ic s? S econdly, ho w do M a d u re se fru its tra d e rs c o n stru c t th e ir b u sin e ss ethics: by d e riv in g from re lig io u s te a c h in g s, so cial c o n d itio n s su rro u n d in g th e m , b o th , o r p e rh a p s so m e o th e r fa c to rs? T h e third fo c u s is h o w d o M a d u re se fru its tra d e rs im p le m e n t th e ir c o n stru c ts on b u sin e ss e th ic s in re la tio n to o th e r tra d e rs? A lso , h o w do th e y tre a t th e ir c u sto m e rs? W h a t is th e ir a ttitu d e to w a rd th e ir e n v iro n m e n t? (A z w a r, 2 0 0 0 :5 ). B a se d on th e re se a rc h q u e stio n s fo rm u la te d ab o v e , th e o b je c tiv e s o f th is re se a rc h c a n b e sta te d as fo llo w s. First is, to u n d e rsta n d th e b u sin e ss e th ic s o f M a d u re se fru its tra d e rs in M a la n g ; second, to u n d e rsta n d th e w a y M a d u re se fru its tra d e rs c o n stru c ts th e ir b u sin e ss eth ics, an d third, to u n d e rsta n d th e w ay M a d u re se fru its tra d e rs im p le m e n t th e c o n stru c ts o f th e ir b u sin e ss e th ic s in th e h a rd -w o rk d e m a n d in g b u sin e ss c o m p e titio n .

II. R eview o f R elated L iterature 2.1 W o rk eth ics: G e n e ra l d e sc rip tio n an d c o n c e p tu a l d e b a te s E n tre p re n e u rs h ip s a m o n g M o sle m p e o p le o fte n re c e iv e s a n e g a tiv e c o n n o ta tio n , it is n o t m o d e rn . T h is sta te m e n t is p ro b a b ly fa ir e sp e c ia lly if w e look at an e c o n o m ic a l c o n d itio n in p la c e s w h e re th e m a jo rity o f th e in h a b ita n ts is M o slem . A c le a r e x a m p le is sh o w n in A fric a and A sia in w h ic h th e e c o n o m ic a l sta b ility a m o n g st M o sle m c o m m u n ity is re la tiv e ly low . T h e in h a b ita n ts are n o t able to m an ag e th e a b u n d a n c e o f n atu ral re so u rc e s a v a ila b le . T h is situ a tio n in d icates th a t the q u a lity o f c a p ita lism in th a t re g io n is low (E ffe n d i, 2 0 0 1 :1 9 5 ). T h is is also stre n g th e n e d by an a rg u m e n t c la im in g th a t In d o n e sia in w h ich the m a jo rity o f its p o p u la tio n is M o slem is no w lac k in g w o rk eth ics. A re su lt o f d isc u ssio n s w ritten in

R ea d er’s Digest m a g a z in e su m m a riz e d th a t it is hard fo r In d o n e sia to be a d e v e lo p e d c o u n try b e c a u se In d o n e sia has lousy w o rk e th ic s and se rio u s c o rru p tio n (K ra a r, 1998:44). M a x W e b e r, a G e rm a n so c io lo g ist and p o litic a l e c o n o m ist a rg u e s th at Islam d o e s n o t have a c o n c e p t o f th e o lo g ic a l affin ity c o n c e n tra tin g on cap ita lism d e v e lo p m e n t (W e b e r, 2 0 0 3 ). A lth o u g h Islam is b e lie v e d as the relig io n o f m o n o th e istic , Islam is c o n sid e re d as th e re lig io n o f ‘tr o o p ’ c la ss w hich te n d s to fo cus on fe u d a listic in te re st, and o rie n tin g on social p restig e. It is a lso a p a trim o n ia l b u re a u c ra c y , and d o es not have a spiritual p re re q u isite for cap ita lism g ro w th (A b d u lla h , 19 7 9 :1 9 -2 0 ). W e b e r c laim s that Islam has a c o n c e p t o f a n tiin te llig e n c e and re fu se s k n o w le d g e , e sp e c ia lly scien ce and te c h n o lo g y (A b d u lla h . 1979 :2 1-2 2 ; R a c h m a t, 1 9 9 9 :2 3 1 -2 3 8 ). ~ T h e reaso n w h y W e b e r has such stro n g a rg u m e n ts is b e cau se the Islam ic c u ltu re s on e c o n o m ic a l a c tiv itie s do not support the cap ita lism g row th. T his Vol. 16, No. 2 De ce m b er 2007 © C en t r e for I ndonesian A c co un ti n g and M ana gem ent Resear ch Pos t gr aduat e Pr ogr a m, Br a wi j a ya Universit y

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p ro p o sitio n is e n d o rse d by th e p ra c tic e s o f S ufism w h ic h in g en e ra l se e m s to ignore ea rth ly ric h e s. F ro m e c o n o m ic a l p o in t o f v iew , M o s le m s ’ life sty le is w a ste fu l, c a re le ss in all a s p e c ts o f th e ir e c o n o m ic a l activ itie s. In sh o rt, th e y lack m o tiv a tio n an d a sc e tic s to in c re a se th e ir cap ita lism g ro w th (E ffe n d y , 2 0 0 1 :1 9 7 ; T urner, 2 0 0 3 :2 7 0 :2 7 1 ). W e b e r c o n c lu d e s th a t re lig io n s such as Islam , C a th o lic , and B u d d h ism are th o s e w h ic h do n o t su p p o rt th e e m e rg e n c e o f e a rly c a p ita lism b e c a u se th e se re lig io n s ta u g h t asc e tic c o n c e p ts and th e ir fo llo w e rs b ec o m e a m e m b e r o f a c lo is te re d c o m m u n ity . T h e se are ‘tr o o p ’ re lig io n s, n o t c a p ita lism o n es (A b d u lla h , 2 0 0 0 :x ). S o b a ry d isp ro v e s w h a t has been c o n c lu d e d by W eb er. S o b ary , w ho u n d e rto o k his re s e a rc h in W e st Jav a , argued th a t a p o la riz a tio n a lw a y s o c c u rs in a so ciety , c la s s ify in g v illa g e rs an d u rb an (S o b ary , 1995:75). M o sle m s o r Isla m ic sc h o la rs w ill n o t e a sily a c c e p t W e b e r’s sta te m e n ts. B ry an S T u rn e r c ritic iz e d W e b e r’s sta te m e n t by c la im in g th a t Islam is n o t a ‘tr o o p ’ relig io n o r a d e s e rt re lig io n w h ic h like fig h tin g , b u t a re lig io n w ith high w ork e th ic s th a t te a c h e s h o w to live p ro sp e ro u sly . T u rn e r fu rth e r stated th a t W e b e r w as h o p e le ssly in c o rre c t in p u rely fa ctu al term s (T u rn e r, 1974:2-3). M o n tg o m e ry even arg u ed th a t Isla m a t early tim e is th e tra d e rs ’ re lig io n , n o t a d e se rt relig io n (W att 1972:18). A s tro n g sense o f m o n o th e ism o f Islam is re la te d to m a n ’s e x p e rie n c e o f his ow n in sig n ific a n c e in th e m id d le o f a d e se rt (E rn e st R en an ). T he first people w h o e m b ra c e d in Islam w e re n o t B edouin, b u t p eo p le from th e tra d e cen tre in M ak k ah an d fro m the fe rtiliz e d a g ricu ltu ral land in M e d in a (W a tt, 1972:19; A fz a lu ra h m a n , 1997). A n u m b e r o f A rab ic p eo p le w ro te th e ir jo u r n e y to C h in a, the o ld e st w ritin g w a s w ritte n by S u laim an tra d e r in 850 A D . T h is in d ic a te s th a t the re la tio n sh ip b e tw e e n th o se tw o c o u n trie s had been e sta b lish e d e v e r since. T his is su p p o rte d by th e fa c t th a t th e re w ere C h in ese h a n d c ra fts found d u rin g c a lip h ’s tim e. T h e re w as a ls o an e x c h a n g e o f trad in g a m b a ssa d o r b e tw een the first caliph and C h in e se g o v e rn m e n t (L e B on, 2 0 0 1 :7 3 ). S m ith (2 0 0 2 :7 9 ) arg u e d th a t al-Q u ran p erm its p e o p le to w o rk hard, and w o rk in g c o m p e titio n sh o u ld be fair. R o b e rt N . B ellah, w h o p re v io u sly fo llo w ed W e b e r’s v ie w s c o n c e rn in g Islam ic tra d in g e th ic s, e v e n tu a lly had a d iffe re n t o p in io n from W e b e r’s. Bellah found n ew e v id e n c e s from th e Ja p a n e se co m m u n ity w ho e m b ra c e d to T o k u g a w a and B u dd h ism Z e n , in w h ich th ey w o rk ed very e ffe c tiv ely . E ven, the Ja p a n e se g o v e rn m e n t su p p o rts such co n cep t: “ h o w p e o p le have to w ork hard, are re sp o n sib le for th e ir w ork , d o not w aste tim e and o th er rules set out by the g o v e rn m e n t and a d d re sse d to the gro u p o f gonin gonii (the

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g ro u p o f fiv e fam ily ). T h e ru le s w ere p erio d ically e x p re sse d to th e p e o p le ” (B e lla h , 1992:2-3). B ased on th e a b o v e d isc u ssio n , it can be c o n c lu d e d th a t h igh w ork e th ic s or c ap italism m o tiv a tio n is n o t d o m in a te d by o nly P ro te sta n t, as W e b e r c la im e d , but a lso relig io ns in th e w o rld , such as C o n fu cian , B u d d h ism , Isla m , o r o th e r religion such as T o k u g a w a in Ja p a n , w h ic h m o tiv a te d its fo llo w e r to h a v e high w o rk eth ics and b eco m e c a p ita lists fo r th e ir p ro sp erity . It should be a d m itte d , h o w ev er, th a t w o rk eth ics can be in flu e n c e d by n o t o n ly the relig io u s te a c h in g s from a p a rtic u la r relig io n , bu t a lso o th e r fa c to rs su ch as g eo g rap h ical c o n d itio n , eth n ic b a c k g ro u n d , c u ltu re, p sy c h o lo g y and so on (A n c o k and Suroso, 19 9 4 :8 4 -8 7 ). 2.2 T h e U rg e n c y o f B u sin e ss E th ic s in Islam A n y b e h a v io r refle c ts o n e ’s ethics. I f so m e o n e o b e y s to eth ics, s/he te n d s to h av e g o o d m a n n e rs in all a c tiv itie s, in clu d in g in b u sin e ss a c tiv itie s. For e x a m p le , a b u sin e ssm a n w h o is c o n c e rn e d w ith ethics, he w ill be h o n e st, w ise and alw ays co n sid e r o th e r p e o p le ’s interest. O n th e o th e r hand, p e o p le w h o d isre g a rd th e eth ics w ill be c o n tra p ro d u c tiv e in b u sin e ss. T h e y like c h e a tin g a n d a re d ish o n est. Q a rd a w i (1 9 9 5 :5 7 ) a rg u e d th a t b u sin ess an d e th ic s are in sep arab le. T h e y are ju s t like k n o w le d g e and eth ics, p o litic s and eth ics, and w a r a n d eth ics. E thics is th e flesh an d n erv e in Islam ic life b e c a u se Islam ic te a c h in g s are b ased on ethical p rin cip les. M o sle m s b e lie v e in th e u n ity o f life and o f h u m a n . T h e re fo re, w e c a n n o t acc e p t th e c o n c e p ts th a t se p a ra te e a rth ly life and re lig io n , as th a t occurs in E urope. From Islam ic p e rsp e c tiv e , a b u sin e ssm a n looks for n o t o n ly p ro fits, but also b lessin g fro m A llah . 2.3 T h e p rin c ip le s o f b u sin e ss eth ics in Islam In o rd e r to ac h ie v e b lessin g s from A llah, a b u sin e ssm a n sh o u ld pay a tten tio n to a n u m b e r o f eth ical p rin c ip le s set o u t by Islam , such as: F irst is h o n e st in u sin g a scale. A llah said “ It is m isfo rtu n e for d ish o n e st peo p le. T h o se w h o , w hen th ey h a v e to receive by m e a su re from m en, d e m a n d full m easu re, and w h en th e y have to giv e by m easure or w e ig h t to m en, give less than due. T he im p o rta n c e o f b e in g h o n e st is clearly stated n o t o n ly in Islam but also in m odern b u sin ess. B yham , fo r ex a m p le , said: “ B u sin ess eth ics build tru st, and tru st is th e b asic o f m odern b u sin ess. If w e ac c e p t the v iew , argued for e a rlie r, th a t there are n o t tw o m o ra litie s— o n e for in d iv id u a ls and one for b u sin ess— but a com m on m oral fram ew o rk fo r ju d g in g both individual and c o rp o ra te a ctiv ities, then w e can gain som e g u id a n c e for bu sin ess b e h a v io u r by lo o k in g at what p h ilo so p h e rs have seen as the m orality good life (S tew art. 1996:47). Vol. 16, No. 2 D e ce m b e r 2007 © Centr e for Indonesi an A c c o u n ti n g and Ma n ag emen t Research Postgr aduat e Pr ogr a m, Brawi java University

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T ru st is so im p o rta n t in b u sin ess. T o build a tru st, a tra d e r m u st be h o n e st and fair to h im /h e rs e lf a n d o th ers. W e ig h in g fairly is one ex a m p le o f b e in g h o n e st. S e c o n d is se llin g th in g s w h ich are g ood in q u ality . O n e o f th e eth ical flaw s in b u sin e ss is th a t th e tra d e r som etim es is n o t tra n sp a re n t in te llin g a b o u t the q u a lity o f th e s e llin g stuff, w h ic h m ean s th a t th e se lle r ig n o re s m o ra l re sp o n sib ility in b u sin e ss. T r a d e r has to m a in ta in balanced re sp o n sib ility b e tw e e n e a rn in g p ro fit an d p re se rv in g so c ia l norm s, eth ics, and c u ltu re (C h ry ssid e rs & K aler, 249; A b d u lla h and T riy u w o n o , 1997). B ein g d ish o n e st by n o t te llin g th e tru th ab o u t the q u a lity o f th e s tu f f s is c h e a tin g and unfair. T h e p ro p h e t M o h a m m e d S A W states: “ L e a v e w h a t y o u b eliev e to be u n su re b e c a u se h o n e sty b rin g s p e a c e fu ln e s s and d ish o n e sty cau ses a n x ie ty ” (S u n a n alT u rm u d h i, 9:58). T h e w o rst th in g is to reach p ro fits as m uch as p o ssib le w ith o u t te llin g th e tru th a b o u t th e q u a lity o f th e stuffs. T h is is op p ressio n a g a in st th e c u sto m e rs. T h is is a ty ra n n y w h ic h is stro n g ly fo rb id d e n in Islam . P e o p le w h o tre a t o th e rs u n fa ir will n e v e r o b ta in p ro fits . T h ird is to avoid e x p re ssin g sw ear. In Islam , e x p re ssin g sw e a rs is not allo w e d b e c a u se it w ill o m it th e b lessing. T h e p ro p h e t M o h a m m e d said “ S w ears stim u la te s th e s a le s b u t o m its th e b le ssin g ” (S u n an A bi D a w u d , 3 :2 4 5 ). F o u rth is b e in g g e n ero u s. T h e seller sh o u ld be p o lite a n d g e n e ro u s to all cu sto m e rs in o r d e r to receiv e b le ssin g s and to a ttra c t th e c u s to m e r’s m o tiv a tio n to buy. A g ood s e rv ic e is the key o f success. T he p ro p h e t M o h a m m e d said “ Y our sm ile to y o u r b ro th e rs (o th e r M o slem s) is c h a rity ” (al T u rm u d h i, 7 :2 1 3 ). Fifth is to build a g ood relationship am o n g c o lle a g u e s. Islam asks its fo llo w e rs to b u ild a co n stru c tiv e relatio n sh ip w ith any o n e, in c lu d in g to cu sto m e rs in b u sin e ss. Is la m does teach peo p le a co n c e p t o f d o m in a tio n o v e r another. R o w lan d , w h o to o k Ja p a n e se w ays o f th in k in g , arg u e d th a t b u sin e ss needs c o m m itm e n ts m o re than ju s t transaction s. T h erefo re, it is v e ry im p o rtan t to d e v e lo p in d iv id u a l re la tio n sh ip to m aintain business n etw o rk . T h e w ay how Ja p a n e se th in k a b o u t b u sin ess is differen t from th e o n e p ra c tic e d by w estern p eo p le, in w h ic h b u sin e ss re la tio n sh ip is based on the p riv a te b e n e fits (R o w lan d , 1992:108). Sixth is to have well adm inistration. In trading w orld, it is natural for the traders to be in v o lv e d in b o rro w in g and lending activities. A l- Q u ra n tea c he s the need to have a d e ta il a dm inistration o f debit and credit activities in o rd e r to avoid mista kes. Allah said:

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“ O you w h o believ e! W hen y o u c o n tra c t a deb t fo r a fixed p erio d , w rite it d ow n. L et a sc rib e w rite it dow n in ju s tic e b etw een y o u . L et not th e scribe re fu se to w rite as A lla h has ta u g h t h im , so let him w rite. L e t h im (th e d e b to r) w h o in cu rs the liab ility d ic ta te , an d he m u st fe a r A lla h , h is L ord, and d im in ish n o t a n y th in g o f w h at he o w es. B u t if th e d eb to r is o f p o o r u n d e rsta n d in g , o r w eak, o r u n a b le h im s e lf to d ictate, th e n let his g u ard ian d ic ta te in ju stic e . A n d if th e re are not tw o m en (a v a ila b le ), th en a m an and tw o w o m a n , su ch as you a g re e fo r w itn e ss, so th a t i f o n e o f them (tw o w o m e n ) errs, th e o th e r can rem in d h e r...” (al- B aqarah, 2 :282). T h is in d ic a te s th a t th e p rin c ip le s o f m o d ern tra d e h ad a ctu ally b e e n c o n c e p tu a lize d in A l-Q u ra n fo u rte e n c e n tu rie s ago. T h e co re o f th e co n c e p ts is to teach p e o p le w h o are in v olved in b u sin e ss in o rd e r to b e h o n e st, and safe from b e in g ch eated . S eventh is to giv e a c le a r price. T h e p u rp o se o f g iv in g a c le a r p ric e on the se llin g stu ffs is to a v o id d ish o n e sty and to p ro te c t cu sto m ers fro m b e in g c h eated by n a u g h ty sellers. Isla m te a c h e s its fo llo w e rs to label cle a rly th e stu ffs b e in g sold to av o id riba. Indeed, th e m ain aim in b u sin e ss is to obtain p ro fits as m uch as p o ssib le b u t the c u s to m e rs ’ rights m u st also be re sp ected (V e la sq u e z , 184; A b d u lla h and T riy u w o n o , 1997:80). T h e se llers sh o u ld be to le ra n t to w a rd the c o stu m e rs’ interest; re g a rd le ss th ey are p e rm a n e n t or incidental b uyers. B eing to le ra n t is im p o rta n t in b u sin e ss as the p ro p h e t M o h a m m e d said: “ A llah h as given rohmat to peo p le w h o are to le ra n t w hen th e y are sellin g , b u ying, a n d a sk in g fo r a p ro m ise (a d e b t)” (A l-B u k h a ri, 7:240). T h e a ttitu d e o f b ein g fa ir and g e n e ro u s is o f g re a t im p o rtan ce to c re a te tran sp a re n c e, to le ra n c e , and d em o cratic. B eekun id en tifies nine kinds o f b u sin e ss ethics: (1) be h o n e st, (2) keep a p ro m ise, (3 ) love A llah m o re than the tra d in g a c tiv ity itself, (4) do b u sin ess w ith M o slem first b efo re d o in g it w ith non M o sle m , (5) be h u m b le, (6) solve any p ro b le m s by d isc u ssio n , (7) avoid d ish o n esty , (8 ) av o id brib ery , and (9) do fair b u sin e ss (B e e k u m , 2 0 0 4 :1 0 5 -1 0 9 ). I I I . R e s e a r c h M e th o d o lo g y 3.1 Research Design This research e m p lo y s a qualitative a p proa c h to look at the reasons w hy M a d u re se people, w h o are know n to have high w o rk ethics in business, are often co n sid ere d naughty. T h is ph enom en on is im porta nt to be e x a m in e d from the way ho w M a d u re se people p erceive it. In oth e r w ord, this study atte m pts to understand an em ic persp ective, from w hich is c on structed to w ard an ethical perspective (Sm ith, 1993:186; W iyata, 2002:23). Vol. 16, No. 2 D e c e mb e r 2007 © Ce n t r e for Indonesian A c co un ti n g and M ana gem ent Research Pos t gr aduat e Program, Br a wi j a ya University

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3.2 R esearch M e th o d T h is re se a rc h e m p lo y s p h e n o m e n o lo g ic a l m e th o d to e x p la in th e case (F aisal, 1998:6). In re la tio n to th e w o rld , p h e n o m e n o lo g y fo c u se s its a n a ly sis on th e w a y s h o w a c to rs u n d e rsta n d a n d p erceiv e th e ir so cial w o rld (M alik i, 2 0 0 3 :2 2 0 ). T h e aim s o f th is re se a rc h are to: (1 ) fin d o u t th e m e a n in g s o f o n e ’s action. A n y a c tio n alw a y s has a re a so n (S y a m , 2 0 0 5 , 36 & 47; W aters, 1994:33). W h a t M ad u re se tra d e rs do w ill b rin g m e a n in g s th a t can be e x p la in e d and u n d e rsto o d , (2) u n d e rsta n d th e su b je c tiv e m e a n in g o f a n y actio n from the n a tiv e ’s p o in t o f v ie w , in c lu d in g local p e o p le ’s th o u g h t and p erc e p tio n s (S y a m , 2 0 0 5 :4 8 ). T h u s, it is n ecessary to u n d e rsta n d the M ad u re se fru its tra d e rs ’ a c tio n fro m th e ir daily u tte ra n c e s, (3 ) c o n stru c t th e e th ic a l p e rsp e c tiv e b a se d on th e e x istin g p h en o m en o n , an d (4 ) e x p la in th e ro le o f so c ia l stru ctu re. In sh o rt, th is re se a rc h a tte m p ts to e x p la in h o w the M a d u re se fru its tra d e rs p erceiv e th e b u sin e ss e th ic s. U n d e rsta n d in g th is p a rtic u la r p h e n o m e n o n w ill lead us to id en tify tw o d iffe re n t g ro u p s, i.e. pancengan and h o n e st g ro u p . S o ciety c o n ta in s su b je c tiv e and o b je c tiv e re a lity (B e rg e r and L uck m an n , 1990:65). S u b je c tiv e re a lity is th e in te rn a l reality, w h ile o b je c tiv e re a lity is e x tern al reality . D u rk h e im a n d W e b e r a d m it th a t su b je c tiv ity and o b je c tiv ity is tw o se p arate en titie s. D u rk h eim saw th a t o b je c tiv ity is m o re im p o rta n t than su b jectiv ity , b u t W e b e r p e rc e iv e d it th e o th e r w ay.

IV. Findings A s has been m e n tio n e d earlier, in d o in g th eir b u sin e ss th e M a d u rese fruits tra d e rs can be d iv id e d into tw o g ro u p s in term s o f in te rp re tin g the ethics: pancengan and h o n e st g ro u p s. T h e pancengan group d o e s not really c a re w ith b u sin ess eth ics in th e ir tra d in g activ itie s. T h e m ost im p o rta n t th in g fo r them in d o in g th e ir b u sin e ss w as to g e t p ro fits as m uch as p o ssib le w ith o u t c o n sid e rin g w h e th e r th ey do it legal or illeg ally . T h e y u n d ersto o d th e im p o rta n c e o f e th ic s but th ey did not do it. T h e y even d isa g re e d w ith the notion th a t all b u sin e ss a ctiv ities had to regard the eth ics (Q a rd a w i, 1995; B ertens, 2 0 0 0 ). T h e im pact w as clear. T h ey inflicted a lost upon the c u sto m e rs (M u staq , 2 0 01). T h e y ignored a principle that betw een se lle r and b u y e r th e re are th e sam e rights (B e rte n s, 1997). W hat they did w as m ore on b u sin ess ra th e r th an m oral orien ted . T h e re fo re , th ey can be labeled as the tru e utilitarian as th e y had grabbed th e c u s to m e rs ’ rights. T hey arg u ed th at such illegal p ra c tic e w o u ld be forgiven w h e n th e y have rep e n te d and asked G od for fo rg iv e n e ss, e sp e c ia lly w h en they do it in M akkah w h ile p e iio rm in g ha.j.j.

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U n lik e th e pancengan group, th e honest g ro u p a tte m p te d to m a in ta in th e ethical v alu es in d o in g business. In th e ir business life, b o th groups face th e sam e external rea lity b u t th e latter g ro u p som ehow tries to h o ld so m e ethical v a lu e s. A t least, th ey c o n sid e re d the im p o rtan ce o f b a la n c in g m o rality and b u sin e ss orien tatio n (P ra tle y , 1997) sin ce ta k in g only one a sp e c t o f th o se o rien tatio n m ean s destro y in g a n o th e r aspect. T h e h o n e st group ev en d isa g re e d w ith th e w a y the pancengan g ro u p d id in d o in g business. By in flictin g a loss upon th e c u sto m e rs and m ak in g th e c u sto m e rs d istru st them , they m ig h t c re a te a n e g ativ e im age tow ard th e M a d u re se fruits trad ers, especially in M alan g . A c c o rd in g to a n u m b e r o f the traders such as H . Y u su f, N asab , H. S yahid and H. A bd. H a d i, w h o rep resen ted th e honest group, it w a s im portant to o b e y the ethical v a lu e s in d o in g b u sin ess. T h is group u n d e rsta n d and are aw a re o f the m e an in g fu ln ess o f b u sin ess eth ics, including th at o f th e ir life as a M oslem . T h e y believ ed th a t w o rk in g is a p a rt o f w orship, and th a t it is an in stru m en t to e a rn a living; th e re fo re , th e p ro fit th ey ea rn e d should be th a t w ith b lessin g fro m G o d (M ustaq, 2 0 0 1). In ad d itio n , th e y believe that in o rd e r to m a k e th e ir e a rn in g G odblessed, b u sin e ss eth ical v a lu e s should alw ays be re sp e c te d (Q ard aw i, 1995; K eraf, 1998). F o r th is g ro u p , eth ics is a guideline and p re re q u isite to m ake o n e ’s w ay o f life w hich is b le sse d by G od. E ven th o u g h both b u sin e ss groups face th e sa m e o b je c tiv e re a lity , th ey sh o w ed d iffe re n t su b je c tiv e beh av io r. T he pancengan g ro p u tend to h a v e less or lack o f c a p a b ility in d ea lin g w ith th e external ch allen g es. F o r m ore d eta il o n th e d iffe re n t o b jectiv e conditions w h ic h e n a b le b u sin e ss e th ic s n ot to be m a in ta in e d , p lease see T ab le 4.1. T o u n d e rsta n d b e tte r on ho w those M a d u re se fru it trad ers in M a la n g c o n stru cted b u sin e ss ethics, it is necessary to re c o g n iz e th a t the e th ic s w ere c o n stru cted in a social c o n stru c tio n base (B erger and L u c k m a n , 1990) in w hich th eir p e rso n a lity w a s form ed th ro u g h an internalization p ro c e ss. T h e ir c o n c e p ts, view s, and a ttitu d e o f life w ere based on the o b jectiv e re a lity a round them . T h e se p erso n alities w e re th e n im p lem en ted in their b u sin e ss activ ities: how th e y tre a t th e ir c o m p e tito rs a n d /o r th e ir custom ers. A n im p o rta n t point w h ich also c o n trib u ted to th e ir presen t p erso n ality w as th e ir o rig in a l b ack g ro u n d s they b ro u g h t from M a d u ra ; T ab le 4.1. O b je c tiv e C o nditio ns en abling M adurese fruit trad e rs not to m a intain business ethics No R oo t o f P ro b le m s Problem Manifesta tion T r a d e r s ’ Attitude 1 The use o f a spiritual A m u le t is considered to Possessin g e x trao rd inary co u ra g e practitio ner possess a supranatural and gaining se lfp o w er confidence 2 Risky bu siness Fruit to be sold are Prone to m a nipulation c o m m o d ity subject to becoming rotten and shrinking Vol. 16, N o. 2 D e c e m b e r 2007 © Ce nt r e for I ndonesian Acc o un t i n g and M an ag em en t Resear ch Postgraduate Pr ogr a m, Br awij aya Universit y

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3

C u sto m e rs’ d em and

4

In ad eq u ate e d u catio n

L o w p ric e s and g u a ra n te e d q u ality for c u sto m e rs, w h ereas tra d e rs b o u g h t th e m in w h o le sa le and m ix ed q u a lity E le m e n ta ry e d u catio n b a c k g ro u n d o r less than th at

Q u a lity m a n ip u la tio n an d p ric e m a rk -u p

L e ss c o m p e titiv e

F u rth e rm o re , please c h eck T a b le 4.2. fo r th e in terp retatio n o f b u sin e ss e th ic s by M a d u re se fru it tra d e rs in M a la n g W ith in th e e x istin g situ a tio n (o b je c tiv e re a lity ), th e y fa c e th e e x istin g and h ig h ly v alu ed norm s w hich w e re ro o ted from e ith e r th e ir c u ltu re o r re lig io n , o n e o f w h ic h is term ed baburugan becce \ T h e y w ere o fte n u n re a d y to fa c e th e p a c e o f life fa r fro m th e ir h o m e to w n , su ch th a t o f in M alang, in w h ic h th e re w e re c u rren ts e x istin g no rm s to be re sp ected as M a d u re se and as a good M o sle m . A s fruits se llers at the m arket, th e y freq u en tly in te ra c te d w ith o th e r fruits se llers and cu sto m ers, as w ell as o th e r b u sin ess do ers. In a d d itio n , th e y a lso liked in te ra c tin g w ith th e sam e tra d e rs o f n o n -M a la n g o rigin. T h e y fe lt th a t th e y had so m e th in g in c o m m o n , re g a rd in g life an d fate. T h e se fru its se lle rs a lso in teracted w ith th e ir resp ected relig io u s leaders. T ab le 4.2. T h e in terp retatio n o f b u sin ess ethics by M a d u re se fru it tra d e rs in M alan g G ro u p o f U n d e rsta n d in g A w aren ess In te rp re ta tio n T rad ers Panceng U n d e rsta n d the Q u ite aw are o f the E th ic s are c o n sid e re d as an g ro u p m ea n in g o f im p o rtan ce o f v a lu e s to be re sp e c te d . b u sin ess ethics k e e p in g business H o w e v e r, b u sin e ss is eth ics b u sin e ss, w h ich c a n n o t w o rk to g e th e r w ith eth ics sin c e e th ic s are in a tra n sc e n d e n t area, b ey o n d th e p ro p a n e b u sin e ss a c tiv itie s U n d erstan d the H o n est A w are o f the W o rk in g is c o n sid e re d trad ers m ean in g o f im portance o f as a part o f w o rsh ip ; business ethics keep in g business th e re fo re , in th e e ffo rt o f ethics e a rn in g a living, one sh o u ld tak e e th ic s into a c c o u n t to m ake the

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e a rn in g halal and barakah (G o d blessed) In th e ir daily so cial life, those fru it tra d e rs also u n d e rw e n t both e x te rn a liz atio n and in te rn a liz a tio n processes, w hich th e n led in to a process o f o n 'l h e T * ? ° T “ Ve •" b e h a r ° r inC' Uding e th ' CS in fru it tra d in g b u sin e ss- Based on th e d a ta analysis, it w a s fo u n d th at th e ir c o n c e p t o f eth ics w a s b u ilt on the fm m mM aH0n ° f a " u m b e r o f v a l u e sourc“ , such as th e ir c u ltu re th a t th e y brought from M a d u ra , religious n o rm s a n d local c u ltu re w h e re th ey c u rre n tly lived R elig io n , a c co rd in g to th e m , w as th e soul, and c u ltu re w a s th e sp irit. T his m eans th at c u ltu re a n d religion fo r M a d u re se people w ere inse p a ra b le . T h o se M adurese p eo p le m ig h t w an d er a n d live in o th e r places o u tsid e M a d u ra Isla n d , but it is not ea sy fo r th e m to leave th e ir ro o t cu ltu re (K u n to w ijo y o , 2002).

t o F f g u r e ^ l HUStrati0n ° n tHe C° nStrUCtS 0 f m e a n in § in b u sin e ss e * i c s , please refer

dailv life in wl ■ i ? Wm ° n ,m Ple m entatio” o f those ethical values in their T h il a > unheaIthy com petition am o n g the fruits sellers rarely occurred. as d u e to the fact that they w ere mostly relatives or c a m e from the same ho m e o w n s such as Pro ppo and Tlanakan in P a m ek a san , Madura. O th e r people or

m l V I C,S Vf 1C? W^.nteJ? t0 J ° in 1,1 tllIS system o f business had to becom e the 11 e i s °

tle

§ fam ily first (through a m arriag e bond) to be considered as

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insiders. T h is c o n d itio n w ould c reate b u sin ess to le ra n c e , a v o id m o n o p o ly , and m in im ize u n h e a lth y c om petitions. M ea n w h ile , in regards to c u sto m e r service, th e tra d e rs o f pancengan g roup tend to m a n ip u la te p ro d u c t’s q u ality and w e ig h t as w e ll as p ric e s m ark -u p ; w h e re a s th o se w h o w ere n o t involved in pancengan c a se a lw a y s trie d to avoid m a n ip u la tio n , or at least m in im izin g it. Such m a n ip u la tio n c a se w ith in the pancengan gro u p o c c u rre d p ro b ab ly due to factors like p ro fit-o rie n te d , b a rg a in in g p ra c tic e s in p u rc h a se , risky c o m m o d ity , tig h t tra d in g c o m p e titio n , and the in c re a sin g co st o f liv in g in urban area. In ad d itio n to that, tra d e rs attitu d e to w ard e n v iro n m e n ta l c le a n lin e ss and beau ty w as p o sitive, as they w ere a w are o f its im p o rta n c e fo r c o m m u n ity sake. T h ey n o ted do w n, h o w ever, th a t o th e r no n -fru it tra d e rs se llin g at th e m ark et sh o u ld also p a rtic ip a te in creatin g clean lin e ss and b e a u ty a t th e m a rk e t, as those n o n -fru it trad ers w e re b elieved to also co n trib u te d in le a v in g g a rb a g e there. T h e re fo re, social re sp o n sib ility w a s n ec e ssa ry so th a t it w ill n o t be b u rd e n so m e to th e c ity o ffice o f m ark et affairs. T h e y also a d m itte d th a t m a in ta in in g the cle a n lin e ss o f the m a rk e t w as n o t an ea sy th in g to do a s tra d itio n a l m a rk e t w as so m e h o w c h a ra c teriz e d by n e g ativ e c o n d itio n s such as d irty , slo p p y , sm elly , etc. N e v e rth e le ss, the cle a n lin e ss aw a re n e ss seem ed to c o m e up o u t o f th e relig io u s v a lu e s th a t th ey b e lie v e d , b esid es th e p rese n c e o f city re g u la tio n s th a t ask e d them to k eep th e e n v iro n m e n t clean. T o g et a m o re c o n c re te idea on th e im p lem en tatio n o f b u sin e ss e th ic s, p lease se e T a b le 4.3. A s a c lo sin g rem ark, it is n ecessary to u n d e rlin e th a t Islam as a re lig io n is seen as th e m ain so u rc e o f m o tivation for its fo llo w e rs in b u ild in g p o sitiv e w o rk ethics. W o rk in g in Islam is considered as a d iv in e need or ibadah, and a g u id e lin e to eth ical b e h a v io r at th e sam e tim e. R eligion is a spiritual in stru m e n t w h ich c o n tro ls b u s in e ss m a n ’s a ttitu d e (Z orah & M a rsh all, 2005). T h is sta te m e n t is in c o n tra d ic tio n w ith w h a t w as c laim ed by W e b e r w ho stated th a t u n lik e P ro testan t, Islam is n o t a religion w hich g en e ra te s capitalism . T ab le 4.3 . T h e im plem entation o f b u sin e ss ethics o f m a d u re se fru it tra d e rs in m alang in real life No 1

B eh a viou r Relationship betw een business doers

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Consum ers’ Servic e

A ffe c tin g Factors a. Familial b.E th n ic bound c. Marital d. occupational e. Financialpatronage a. profit oriented b.b a rg a in in g

I m p lem e n ta tio n a. to g e th e rn e s s in business b .h u m a n tole ra n c e c. m o n o p o ly - f r e e d . m in im iz e d com petitio n a. qu ality is sub ject to m a n ip u la tio n

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A ttitu d e to w a rd th e e n v iro n m e n t

tra n sa c tio n c. risk y tra d in g co m m o d ity d. q u a lity d em an d in g cu sto m e rs e. re lig io u s v alu es f. in c re a sin g need s in life and com petition a. re lig io u s values b. c u rre n t ru le s and reg u latio n s c. n o n -c o n d u c iv e su rro u n d in g

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b. p ric e is su b ject to m an ip u la tio n c. w e ig h t an d sc a lin g are su b je c t to m an ip u la tio n d.non-pancengan g ro u p a v o id s o r m in im izes m a n ip u la tio n T h e re is en v iro n m e n ta l a w a re n e ss and e x p e c ta tio n fo r o th e r traders to also p a rtic ip a te in th e a w a re n e ss

A n o th e r c o n c lu sio n th a t can be d raw n (but W e b e r m isse d ) from th e c a se o f th o se M a d u re se fru it traders w ith h ig h b u sin ess eth ics in M a la n g is th a t b u sin e ss d o ers are a ffe c te d n o t only by th e d o c trin e found in th e ir re lig io n , but also by o th e r n o rm s su ch th e ir p re v io u s as w ell as lo cally new cultures. In addition to th a t, such tra d e rs ’ a w a re n e ss a n d u n d erstan d in g on bu sin ess e th ic s w ere also p ro m o te d b e cau se th e y liv e d in a space in w h ic h re lig io n and cu ltu re interm ingled.

V. C onclusions 5.1. R e g a rd in g h o w th e M adurese fru it trad ers in terp reted business e th ic s, it w as fo u n d th a t th e re w ere d iffe re n c es betw een th e gro u p involved in pncengan and th e o n e w h o honestly did th e ir business. T h e fo rm e r group p u t e th ic s as a to ta lly se p a ra te d en tity o f any business activ itie s including th a t o f fru it trad in g . T h e y believed th a t b u sin ess is m erely b u sin e ss, and is not re la te d to eth ics, is p ro fit-o rie n te d , and is som etim es tra n sc e n d e n t. In o th e r w o rd s, b u sin e ss a n d e th ic s are tw o c o m p le te ly separated th in g s and not to be re lated in a n y w ay. T h is is n o t th e case o f in te rp re tin g ethics to th o se w ho ho n estly did and u n d e rsto o d b u sin e ss as a p a rt o f th eir div in e life. T herefore, th e y paid atte n tio n on an y th in g th at th e y sold and how th ey did it in such a w ay th a t it w o u ld n ’t c a u se any loss to th e consum ers. T o th em , doing b u sin e ss w as c o n sid e re d as activities w ith tra n sc e n d e n t and d iv in e values w hich led not o nly h o riz o n ta lly into social re sp o n sib ility w ith o th e r hum an b eings, b u t also v e rtic a lly into divine re sp o n sib ility to G od. F or th a t reason, th e y held up eth ical v a lu e s in doing b u sin ess so th a t w h a t th ey y ie ld e d w ould be full o f G o d ’s b le ssin g s. In that w ay, this group b eliev ed that ethics po ssessed certain v a lu e s to keep up high and w hich w ere inseparable from b u sin ess a ctiv ities.

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5.2. R elated to h o w the M a d u re se fru it tra d e rs c o n stru c te d b u sin e ss eth ics, it is u n d ersto o d th a t su ch in te rp re ta tio n re su lte d from an in te ra c tio n b etw een th e ir ow n se lv e s and re lig io u s v a lu e s th a t th e y b e lie v e d as w ell as w ith th e ir cu ltu re o f o rig in (in th is ca se M a d u ra ) in w h ich th e h a d b e e n p re v io u sly ex p o sed and th e local c u ltu re in w h ic h th e y c u rre n tly lived. T h is m e a n s th a t th e c o n stru c t re su lte d fro m th e in te rm in g lin g a c c u m u la tio n o f v alu e s in relig io n , c u ltu re o f o rig in , a n d local c u ltu re su rro u n d in g th e m . In sp ite o f this, th ey w e re sp lit in to tw o d iffe re n t gro u p s re g a rd in g th e w a y th ey in terp reted b u sin e ss e th ic s: th e h o n e st g ro u p o f fru it tra d e rs saw th a t eth ics and b u sin e ss w e re in se p a ra b le to g a in G o d -b le sse d fo rtu n e ; w h e re a s the pancengan g ro u p saw th a t e th ic s w e re tra n sc e n d e n t and sh o u ld not interact in any w ay s w ith th e so p ro fit-o rie n te d b u sin ess. 5.3. F inally , no m a tte r h o w th e y im p le m e n te d th e m e a n in g o f e th ic s, th e M a d u rese fru it tra d e rs w e re b a sic a lly to le ra n t a s th e y w ere g e n e ra lly re la tiv e s o r had fam ilial b o n d (d u e to m a rria g e ) to so m e d e g rees. O n th e o th e r h an d , th ey saw o th e r fru it tra d e rs as c o m p e tito rs th o u g h re sp e c tin g o n e a n o th e r and h o ld in g e th ic a l v a lu e s w e re re g a rd e d . M e a n w h ile , th e y w e re e sse n tia lly o p en , h o n e st, and fa ir to th e ir c u sto m e rs sin c e th e y c o n sid e re d th a t c u s to m e rs’ p o sitiv e tru s ts sh o u ld be b u ilt and m a in ta in e d . T h is w a s n o t the case o f th e pancengan g ro u p w h o h e ld the p rin c ip le s th a t b u sin e ss w as m erely an in stru m e n t o f g a in in g p ro fit re g a rd le ss o th e r p a rtie s ’ need. H o w ev er, th e y w e re a w a re o f c le a n and b e a u tifu l e n v iro n m e n t, as the in flu ence o f re lig io u s d o c trin e as w e ll as th e p resen ce o f c ity reg u la tio n s. V I. S u g g e s tio n s T his d isse rta tio n fo c u se d on fru it tra d e rs as th e su b je c t o f th e study, em p lo y in g a q u a lita tiv e a p p ro a c h n a m e ly case stu d y . T h is is nec e ssa ry to ob tain in -d ep th fin d in g s d e sp ite so m e w e a k n e sse s. T h e re fo re , w h a t w as fo u n d w ith th e M a d u re se fru it tra d e rs in M alan g m ig h t not be the case for trad ers o f th e sam e e th n ic g ro u p y e t d iffe re n t tra d in g c o m m o d ity , nor in o th e r g eo g ra p h ic a l re se a rc h lo c a tio n s e ith er. T h e re fo re, th e se are a s are spots th at o th e r re se a rc h ers ca n w o rk on to c o m p a re and c o n tra st sim ila r cases for n o n -fru it trad ers.

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